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Ontwikkeling Van Het Boeddhisme
Facetten van het Boeddhisme 11.1 Ontwikkeling van het Boeddhisme Samengesteld door Nico Moonen 2014 / 2557 herzien in 2020 / 2563 Inhoud Inleiding Na het overlijden van de Boeddha Het eerste concilie Het tweede concilie Mahasanghiti, de grote recitatie Afsplitsingen Ten tijde van keizer Asoka Het derde concilie Synode te Anuradhapura Concilie te Anuradhapura Ontstaan van het Mahayana Het Madyhamika De Yogacara-school Het Vajrayana of tantrisch Boeddhisme De verspreiding van de leer naar andere landen Boeddhisme in India Boeddhisme in Sri Lanka Boeddhisme in China Boeddhisme in Thailand Boeddhisme in Tibet Boeddhisme in Myanmar (Birma) Boeddhisme in Japan De Nara periode (710-784) De Heian periode (794-1185) De Kamakura periode (1185-1336) De post-Nichiren periode (1334-1600) De Tokugawa periode (1600-1868) De Meiji periode (1868-1911) De Taisho en Showa perioden (1912-heden) Andere landen Afghanistan Bangladesh Cambodja Indonesië Kasjmir Korea Laos Vietnam Nepal Mongolië Verenigde Staten van Amerika Boeddhisme in Europa De toekomst van het Boeddhisme Geraadpleegde bronnen Inleiding Volgens de traditie van het Theravāda is de Boeddha geboren in 623 voor Christus te Lumbini, in de zuidelijke vlakte van Nepal. Hij is overleden*1 in 543 voor Christus, te Kusinara (Kushinagar) in de deelstaat Bihar, India.*2 De Boeddhistische tijdrekening (Btr) begint met het overlijden van de Boeddha, niet met zijn geboorte. Dit is in tegenstelling tot de Christelijke tijdrekening die met de geboorte van Jezus Christus begint. In Europa is de Christelijke tijdrekening gebruikelijk en niet de Boeddhistische. Daarom wordt soms ook de Boeddhistische tijdrekening vermeld. Hier is de Theravāda-traditie gevolgd en is geen rekening gehouden met andere tradities of met de resultaten van 1 Overlijden wordt hier in de letterlijke betekenis van het woord gebruikt, namelijk: “over het lijden heen.” Alleen de volmaakte heiligen overlijden; de anderen sterven, gaan dood of gaan heen naar een andere sfeer van bestaan. -
Commemoration of the Founder of Amarapura Nikaya
Most venerable Welitara Sri Gnanawimalatissa Maha Thera Commemoration of the Founder of Amarapura Nikaya Message from Agga Maha Panditha Davuldena Gnanissara Maha Message from Agga Maha Panditha, the Most Venerable Kotugoda Dham- Thera - the Uththareethara Mahanayake of the Sri Lanka Amarapura mawasa Anunayake Thero - the Chairman of the Sri Lanka Amarapura Maha Sangha Sabha Maha Sangha Sabha The history that great service to the Buddha Sasana, a The commemo- Sasana of the Most Venerable Welitara Sri any country new monopoly had sprung up and so many ration of great Gnanawimalatissa Thera was showing shines brightly divisions had become apparent. When Theras who had proper directions to the Sinhala, Buddhist from the great threats became apparent, and the Vinaya passed away after people of the Low Country, who had lost deeds of the illus- regulations and the Dhamma regulations doing so much for their way among the Catholic missionaries trious characters were being blatently disregarded, the Most the upliftment of and the so-called up-country high caste that were born in Venerable Dhamarajadhirajaguru Welitara the Sambuddha Sinhala Buddhists. that country. Sri Gnanawimalatissa Maha Thera, a stu- Sasana of Sri Commemorating the Most Venerable Among such dent of the Sangharaja Maha Thero, spear- Lanka is a valuable Welitara Sri Gnanawimalatissa Maha admirable char- headed the movement to clean up the example for the Thero for his yeoman services of peo- acters is the Sasana. Because of the steps he fearlessly monks, laymen, plizing the Buddha Sasana and demo- Most Venerable Dhamarajadhirajaguru took disregarding the threats to his life and the young and the old living in today's soci- cratically distributing the Dhamma to Welitara Sri Gnanawialatissa Maha Thera, limb, a new generation of Sangha was ety. -
100 May 2006
Published by the Cabinet of Samdech Hun Sen —————— MP of Kandal Prime Minister Issue 100 http://www.cnv.org.kh May 2006 22 and 26 May 2006 (Unofficial Translation of Selected Comments) 29 May 2006 (With Unofficial Translation of Selected Comments) Conferring the Rank of the Buddhist Patriarchs Affairs of Parliament, Senate & Inspection Building ..., I am greatly delighted to ticipation clearly reflects a preside over the inauguration sense of solidarity, unity and ceremony of the Ministry of high determination in con- Parliamentary Affairs and gratulating the new achieve- Inspection's Office Building, ment made by the Royal Gov- here at Tonle Basac district, ernment. Khan Chamkarmon, Phnom Penh, which is being held with In this joyful gathering, on the participation from Your behalf of the Royal Govern- Venerable Buddhist Monks, ment and myself, I would like Excellencies, Ladies and Gen- to express my brotherhood tlemen, Teachers, Students sentiment toward Your Vener- and my dear compatriots able Monks, Excellencies, whose participation make this Ladies and Gentlemen, Teach- occasion the most glorious Samdech Hun Sen and Madame Bun Rany Hun Sen at the Bathing and auspicious one. Your par- (Continued on page 3) Ceremony for the Great Supreme Patriarch—Samdech Tep Vong ... My wife and I, together through the Kingdom and 11 May 2006 (Unofficial Translation of Selected Comments) with officials and Buddhist about 60,000 Buddhist monks Graduation of Batches of Judges followers who are present here – a development that is be- have a great pleasure to join yond belief after the country Let me add further (to what I brought to court would be with all of our Buddhist recovered from the devasta- had to say in my prepared judged to be justice or injus- monks in giving a bath to tion under the genocide re- text). -
Book Only Cd Ou160053>
TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way. -
In Conservation Work of Angkor Complex
Community Empowerment in Conservation Work of Angkor Complex Keiko Miura, who is engaged in fieldwork in Cambodia, has been working or involved in Siem Reap for more than six years. She contributed this article on the efforts of the local and foreign community in the area of conservation Thibaud Lepage National and international framework of conservation of Angkor Following the two decades of war and instability, and prior to the UN-sponsored national elections in Cambodia of May, 1993, Angkor was inscribed on the World Heritage List in December, 1992, when it was also declared a World Heritage Site in Danger for the proba- tionary period of three years. This was the culmination of years of preparatory efforts made by the Cambodian authorities and the United Nations Educational, Scientific, and Cultural Organisation (UNESCO). Then, the World Heritage Committee (WHC) made an exceptional decision to temporarily lift normally required inscription conditions pertaining to national mechanisms for site protection.1 Further development concerning the conservation of Angkor heritage site was made through the Tokyo Declaration of October 1993, which led to the establishment of the International Co-ordinating Committee for the Safeguarding and Development of the Historic Site of Angkor or ICC. Japan and France co-chair ICC, with UNESCO in charge of its secretariat. Ever since, the international conservation work in Angkor has been co-ordinated, and a framework to examine on-going projects and new ones has been established.2 Meanwhile, the legal framework for the conservation of the Angkor heritage site has been established by the Government of Cambodia, in co-operation with UNESCO and other international organisations. -
The Four Divine Abodes and Fraternity
so- called “self” is a mere delusion. Loving kindness comes from a deeper source within and embraces all beings, be they noble- minded or low- minded, good or evil. The noble- minded and the good are embraced because loving kindness flows spontaneously. The low- minded and evil are included because they are the ones The Four Divine Abodes most in need of love. In many evil persons, the seed of goodness may have died merely because warmth for its growth was lacking. and Fraternity It perished from “cold” in a loveless world. A Therava¯da Perspective Loving kindness embraces all beings, knowing well that we all are fellow wayfarers—brothers and sisters as Pope Francis says— Ven. Sumana Barua through this round of existence, all of us overcome by the same Wat Thai Buddhist Temple, Los Angeles law of suffering. This kind of love lies like a soft but firm hand on ailing beings, unchanging in its sympathy, unwavering, and un- concerned with any response it meets. It is a comforting coolness to those who burn with the fire of suffering and passion. It is life- e find in the teachings of the Buddha the “four di- giving warmth to those abandoned in the cold desert of loneliness; vine abodes” that define how Buddhists should relate to those shivering in the frost of a loveless world; to those whose to one another. The kinds of relations described by the hearts have become empty and dry from repeated calls for help, BuddhaW in these teachings provide a method for building relation- from deepest despair. -
A Geographic History of Song-Dynasty Chan Buddhism: the Decline of the Yunmen Lineage
decline of the yunmen lineage Asia Major (2019) 3d ser. Vol. 32.1: 113-60 jason protass A Geographic History of Song-Dynasty Chan Buddhism: The Decline of the Yunmen Lineage abstract: For a century during China’s Northern Song era, the Yunmen Chan lineage, one of several such regional networks, rose to dominance in the east and north and then abruptly disappeared. Whereas others suggested the decline was caused by a doctri- nal problem, this essay argues that the geopolitics of the Song–Jin wars were the pri- mary cause. The argument builds upon a dataset of Chan abbots gleaned from Flame Records. A chronological series of maps shows that Chan lineages were regionally based. Moreover, Song-era writers knew of regional differences among Chan lin- eages and suggested that regionalism was part of Chan identity: this corroborates my assertion. The essay turns to local gazetteers and early-Southern Song texts that re- cord the impacts of the Song–Jin wars on monasteries in regions associated with the Yunmen lineage. Finally, I consider reasons why the few Yunmen monks who sur- vived into the Southern Song did not reconstitute their lineage, and discuss a small group of Yunmen monks who endured in north China under Jin and Yuan control. keywords: Chan, Buddhism, geographic history, mapping, spatial data n 1101, the recently installed emperor Huizong 徽宗 (r. 1100–1126) I authored a preface for a new collection of Chan 禪 religious biogra- phies, Record of the Continuation of the Flame of the Jianzhong Jingguo Era (Jianzhong Jingguo xudeng lu 建中靖國續燈錄, hereafter Continuation of the Flame).1 The emperor praised the old “five [Chan] lineages, each ex- celling in a family style 五宗各擅家風,” a semimythical system promul- gated by the Chan tradition itself to assert a shared identity among the ramifying branches of master-disciple relationships. -
MONASTERIES and MONARCHS -- Xuanzang, 618-632 CE
MONASTERIES AND MONARCHS -- Xuanzang, 618-632 CE Into the lush fields along the Yellow River fled two young brothers, Anticipating the decay of the Sui dynasty, he buried himself in the Buddhist monks. Abandoning their monastery they set out from study of his books. Many offers of provincial and district offices Luoyang, the eastern imperial capital, for Chang’an [Xi’an], 200 miles were pressed on him, which he persistently refused; he declined all upstream. There, according to rumor, a prince and an army maintained magisterial duties on the plea of ill-health…3 A order. China in 618 CE was no place for peaceful Buddhist monks. Xuanzang grew up reading classical texts under the guidance of his Around them, the brothers witnessed the final collapse of the Sui father. His older brother became a Buddhist monk, and when he noticed dynasty. Decades later, one of the brothers, Xuanzang, described this Xuanzang was “deeply given to the study of religious doctrine,” he took time to his biographer: “The magistrates were destroyed and... [monks] him to his monastery at the imperial capital of Luoyang and taught him either perished or took to flight. The streets were filled with bleached the basics of Buddhism, Xuanzang entered this monastery at age bones and the burnt ruins of buildings. At this time the books of thirteen. He studied, listened, and meditated until forced to flee seven Confucius and the sacred pages of Buddha were forgotten, everyone years later.4 was occupied with the arts of war.”1 Buddhism was already 1,000 years old at the time of Xuanzang. -
Case Study UNICEF Cambodia Integrating Faith for Social And
Case Study UNICEF Cambodia Integrating Faith for Social and Behaviour Change into Pagoda Structures for a Systems Approach to Capacity Development Designed by: Donna Rajeh Cover photo credit: © UNICEF/UN0323043/Seng: Cambodia, 2019. A smiling student during a school break at Samdech Ov Samdech Mae Primary School in Prek Village, Sangkat Steung Treng, Steung Treng City, Steung Treng Province. 1 CONTENTS Overview 2 Background 3 What is the central intersection of child wellbeing and religion that requires a C4D approach? 4 C4D Outcomes 5 Individual/family level 5 Interpersonal/community level 5 Institutional/FBO level 5 Policy/system level 5 C4D Strategies and Approaches 6 Target groups 6 Partnerships 6 Strategies and Activities 7 Progress and Results 10 Challenges 11 Conclusions and Lessons Learned 12 Lessons learned 12 Strategies for the future include 13 Acknowledgements 13 2 UNICEF CAMBODIA – CASE STUDY OVERVIEW UNICEF Cambodia and the Ministry of Cults and Religion (MoCR) have a strong level of collaboration, which allows for widespread engagement with the Buddhist education system and pagodas across the country. Pagodas across the country represent places of safety for many children, but there is also evidence that violence can occur in these religious institutions, hence the need for a nuanced understanding of child protection in pagodas. As an outcome of collaboration with the General Inspectorate of National Buddhist Education, which is part of the Ministry, it is now compulsory for monks to learn about child protection in their training. National regulation has been adopted for Child Protection Policies to be instituted in pagodas across the country, along with training of monks in how to implement these policies. -
Varieties of Buddhist Healing in Multiethnic Philadelphia "2279
religions Article Varieties of Buddhist Healing in Multiethnic Philadelphia † C. Pierce Salguero Division of Humanities, The Abington College of Penn State University, 1600 Woodland Rd., Abington, PA 19001, USA; [email protected] † Portions of this article have appeared in nascent form on the Jivaka Project website, http://www.jivaka.net (all links up to date as of 4 January 2019). I wish to thank my research students and assistants, as well as the project’s advisory board, all of whom are listed on the website’s credits page. I also wish to thank Scott Mitchell, Michael Stanley-Baker, and all the colleagues who have commented on previous oral and written versions of this paper (most memorably at the 2016 AAR annual meeting and the 2018 gathering of the Philadelphia Area Buddhist Studies Working Group). Received: 28 November 2018; Accepted: 10 January 2019; Published: 13 January 2019 Abstract: While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America. -
131299 Bangperng 2020 E.Docx
International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 13, Issue 12, 2020 Champasak: Dhammayuttika Nikaya and the Maintenance of Power of the Thai State (Buddhist Decade 2390- 2450) Kiattisak Bangpernga, aDepartment of Sociology and Anthropology Faculty of Humanities and Social Sciences, Mahasarakham University, Email: [email protected] This article is intended to analyse the time during Siam's reign in Champasak, when Siam exercised the colonial power to collect tributes and taxes, resulting in the local Lao’s burdens. This caused rebels to be formed under the culture of local Buddhists combined with indigenous beliefs. Siam therefore attempted to connect the local Lao and culture to the central power. One of the important policies was to send Thammayut monks to remove the local beliefs and to disseminate pure Buddhism, according to Thai Dhammayuttika Nikaya. Later, French colonies wanted to rule the Lao territory in the name of Indochina, resulting in that the monks of Dhammayuttika Nikaya were drawn to be part of the political mechanism, in order to cultivate loyalty in the Siamese elites and spread the Thai ideology. This aimed to separate Laos from the French’s claiming of legitimacy for a colonial rule. However, even if the Dhammayuttika Nikaya was accepted and supported by the Lao rulers, but it was not generally accepted by the local people, because it was the symbol of the power of Siam who oppressed them, and appeared to have ideological differences with their local culture. Dhammayuttika Nikaya, as a state mechanism, was not successful in maintaining the power of the Thai state. -
Guangxiao Temple (Guangzhou) and Its Multi Roles in the Development of Asia-Pacific Buddhism
Asian Culture and History; Vol. 8, No. 1; 2016 ISSN 1916-9655 E-ISSN 1916-9663 Published by Canadian Center of Science and Education Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism Xican Li1 1 School of Chinese Herbal Medicine, Guangzhou University of Chinese Medicine, Guangzhou, China Correspondence: Xican Li, School of Chinese Herbal Medicine, Guangzhou University of Chinese Medicine, Guangzhou Higher Education Mega Center, 510006, Guangzhou, China. Tel: 86-203-935-8076. E-mail: [email protected] Received: August 21, 2015 Accepted: August 31, 2015 Online Published: September 2, 2015 doi:10.5539/ach.v8n1p45 URL: http://dx.doi.org/10.5539/ach.v8n1p45 Abstract Guangxiao Temple is located in Guangzhou (a coastal city in Southern China), and has a long history. The present study conducted an onsite investigation of Guangxiao’s precious Buddhist relics, and combined this with a textual analysis of Annals of Guangxiao Temple, to discuss its history and multi-roles in Asia-Pacific Buddhism. It is argued that Guangxiao’s 1,700-year history can be seen as a microcosm of Chinese Buddhist history. As the special geographical position, Guangxiao Temple often acted as a stopover point for Asian missionary monks in the past. It also played a central role in propagating various elements of Buddhism, including precepts school, Chan (Zen), esoteric (Shingon) Buddhism, and Pure Land. Particulary, Huineng, the sixth Chinese patriarch of Chan Buddhism, made his first public Chan lecture and was tonsured in Guangxiao Temple; Esoteric Buddhist master Amoghavajra’s first teaching of esoteric Buddhism is thought to have been in Guangxiao Temple.